P a r t 1 I 1.
2.
G. von Rad, Old Testament Theology, p. 127f.; R. Smend, ThSt 101; G. F.
Hasel, ZAW 86; W. Zimmerli, EvTh 35.
B. S. Childs points to the significance of the canon for OT theology; see also G. W. Coats-B. 0. Long.
The history of OT theology can show how difficult it is to present the variety of Old Testament talk about God as a whole. E. Wiirthwein gives an overview, ThR NF 36, 3.
See pp. 85f.; cf. C. Westermann, BK I/l, pp. 436-467 concerning Genesis 4:17-26, and ThB 55, pp. 149-161; similarly: W. Zimmerli, Old Testament Theology in Outline, p. 141f.
M. Buber, I and Thou andSchriften iiberdas dialogische Prinzip: also H. H. Schrey, Ertrzge der Forschung 1.
F. Hesse, KuD 4; same author, ZThK 57 and G. von Rad, introduction to the fourth edition of his Old Testament Theology.
A. Alt, Josua, KlSchr. I, pp. 176-192; M. Noth, RGG3 II, pp. 1498-1501.
The classic presentation is by K. von Hofmann. F. Delitzsch gives a good explanation in brief form in Gen. Komm., pp. 277-284.
This ynderstanding of the word is shown with particular clarity in the Proverbs which deal with the word, as e.g.: “A word spoken at the proper time is like golden apples in a silver husk,” as well as Prov. 12:18; 15:23; 16:24; 24:26;
25:12; and others.
Concerning this tradition, see pp. 206f.
C. Westermann, ed., Probleme alttestamenrlicber Hermeneutik. ThB ll(1960); cf.
there particularly R. Bultmann, Weissagung und Erftillung, pp. 28-53, and W.
Zimmerli, Vwheipung und ErftiJlung, pp. 69-101. In addition, A. H. J.
Gunneweg, Understanding the Old Testament: A Study in Hermeneutics.
As regards the termini nir’ah and niglah, cf. the article in THAT II.
Gerhard von Rad’s theology also takes into consideration the fact that human response belongs to what the Old Testament says about God, Vol. I, concerning Israel’s Response; see also W. Zimmerli IV, Lif Before God, section 16 “The Response of Obedience,” and section 17 “Praise of Yahweh and Cry for Help.”
It is significant that L. Kijhler writes the following in the foreword of his Old Testament Theology: “Only one chapter, that on the cult, was difficult to place.”
There is no independent section on the cult in the theology of von Rad and W.
3.
4.
5.
6.
, 7.
8.
9.
i
10,
) 11.
,
I 12.
13.
I I
I 14.
I I
236 Elements of Old Testament Theology
Zimmerh; in G. Fohrer as we11 as in L. KijhIer it is viewed negativeIy as human work.
15. This corresponds to the same distinction in the word of God; see pp. 15ff.
Part II 1.
2.
::
5.
6.
7.
8, 9, 10.
11.
12.
13.14.
Cf. the listing in M. Noth (19721, pp. 47-50.
Particularly n.$ and jY both hi. Concerning this, cf. the appropriate articles in THAT I, pp. 785-790 and II, pp. 96-99.
C. Westermann, ThB 24, pp. 306-335.
It is precisely this state of affairs which has been obscured by the ordinary concepts. If one speaks of redemption (Heil) then the distinction is evident: The redemption (Heil) of which the Old Testament speaks is something other than the redemption of which the New Testament speaks. But when one speaks of the salvation of God (Retten Gotten) then it is evident what both have in common, that the Old Testament like the New Testament speaks of salvation (Retten) or of the saving acts (rettenden Hat&In) of God.
Amos 3:2: “You only have I known (ja&‘ti) of all the families of the earth;
therefore I will punish you for all your iniquities.“J&ti should be translated as
“elected” (L. KiihIer had already objected to this); “known” is to be understood in the sense of recognition in the encounter.
This occurred particularly in the Old Testament theology of W. Eichtodt, which was extremely influential. A revitalization of “Covenant Theology” was prompted by the archaeological discovery of the Hittite contract formulations, which were viewed as the religious-historical background for the OT references to a covenant between God and the people. D. J. McCarthy has reviewed the profusion of literature concerning this (see bibliography). Among others, the dissertation of D. G. Spriggs (1974) shows the infhrence on OT theology.
Concerning the meaning of the word hit, cf. A. Jepsen, Festschifi W. Rudolph, who renders the word as “solemn pledge, promise, obligation,” and a series of works by E. Kutsch, collected in THAT I, 339-352, which renders it as
“obligation.” Additional bibliography included.
Concerning this L. Perlitt, pp. 55-77 and C. Westermann, BK I/2 concerning Genesis 15 (in preparation); further bibliography in both instances.
R. Smend, ThSt 68; R. Kraetzschmar, L. Perlitt, pp. lOl- 115, Deut. 26: 16-19 and the Covenant Formulation, also further bibliography.
“They recapitulate the main events of the saving history from the time of the patriarch . . . down to the conquest,” OM Testament Theology, Vol. I, p. 122.
Neither could I say with M. Noth that the great themes of the Pentateuch tradition are summarized here (1972, pp. 46-47).
Concerning this text, see G. von Rad, The Problem of the Hexateucb and L. Rost (1965).
L. Rost, ZDPV 66 = 1965, pp. 101-112.
A. Ah, “Josua” (1936).
W. Richter, BBB 21.
16.15.
17.
18.
20.19.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
Nom 237
L. Rost, BWANT 42; G. v. Rad, NKZ 31.
Concerning the terms, cf. R. Albertz’ article onpl’ in THAT I, pp. 413-420;
concerning the complex as a whole, cf. G. Quell, Festscbrifi W. Rudolph, further bibliography in both.
Concerning this, J. Jeremias, WMANT 10; C. Westermann, The Prairc of God in the Psalms, pp. 93-101.
S. Hermann, BWANT 5, 5; W. Zimmerli, ThB 11.
Cf. C. Westermann, ThB 55, pp. 230-249.
G. von Rad, ThB 8, pp. 87-100.
For further discussion, C. Westermann, The Promises to the Fathers.
G. von Rad, Genesir, concerning this passage, and H. W. Wolff, ThB22.
G. v. Rad (1951) and R. Smend, FRLANT 84.
R. Albert2 (1978).
H. D. Preup, ZAW 80; D. Vetter, AzTh 1, p. 45, 1971.
BK I/l, pp. 606-614 concerning Genesis 8:20-22.
H. Wildberger, article about ‘mm in THAT I, pp. 177-209; further bibliography there.
The figure of Joshua was formed as the successor to Moses though that is an undertaking from a later perspective.
Cf. the varying evaluation of the historicity of Moses in Israel’s history by M.
Noth and S. Hermann; also R. Smend (1959).
K. Koch, KuD 8.
W. Zimmerli, ThB 19, pp. 11-40.
R. Albertz-C. Westermann, article about rush (spirit), THAT II, pp. 726-753;
further bibliography there.
C. Westermann, ThB 55, pp. 291-308.
Among many others, M. Buber, The Prophetic Faith.
Concerning the preliminary history of prophecy, see C. Westermann,
“Propheten” BHHW III (1966), pp. 1496- 15 12; further bibliography there.
Concerning this text, see C. Westermann, Isaiah 40-66 regarding the various passages; S. Mowinckel (1959), pp. 187-260; G. von Rad, Old Testament Theology, Vol. II, p. 238f.
Part III 1.
2.
3.
4.
5.
C. Westermann BK I/l, Genesis l-l 1, further bibliography there for Genesis l-11 as a whole and concerning specific sections; a report on the status of scholarship can be found in “Ertr;dge der Forschung” 7 and ThB 55, pp. 96- 114.
W. Beyerlin, ed., Near Eastern Religious Texts Relating to the OM Testament, particularly pp. 3-11 and 74-84.
R. Albertz, Weltschijpfung und Menschenschopfung (1974).
This is discussed more thoroughly in ThB 55, pp. 96-l 14. The parallels are discussed in Beyerlin, Near Eastern Religious Texts, pp. 85-97.
BK I/l, Introduction, pp. 26-65.
238 6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
Elements of Old Testament Theology
My supporting arguments for what follows can be found in my commentary BK I/l; further bibliography there.
BK I/l, pp. 52-57; K. Koch, ZThK 62.
Concerning this see C. Westermann, FeJtschrif fir W. Zimmedi, pp. 479-497.
In 0. Loretz, SBS 32, pp. 20-30; also D. Ritschl, Ges. AL& I, pp. 102-122.
Concerning this, see J. Bauer, ed. (1977); in the same -collection: C.
Westermann, pp. 5-18.
The same view in Job 31:38-40.
Concerning dominium terrae see G. Liedke, Stud. zur Friednsf~scbung 8, pp.
40-56.
Concerning the form and subject of wisdom oracles see ThB 55, pp. 149-161.
So also W. Zimmerli, ThB 19, pp. 300-315.
The relationship between greeting and blessing is also shown in the fact that both have universal character.
BK I./2 concerning Gen. 12:1-3; further bibliography there.
G. von Rad also suggests this, BWANT 47.
One should not underestimate the significance of the annually recurring festivals; as such, they point to Gods perpetual action. The worship services recurring annually have a stronger affinity with God’s perpetual action, even though one-time events are celebrated there.
Concerning this, cf. S. Mowinckel, He That Cam& (1952); 2nd ed. 1959, pp.
155-186.
Cf. G. Gerlemann, article on Jim, “having enough,” THAT II, pp. 919-935;
further bibliography p. 921.
M. Saeboe, article on $4, THAT II, pp. 551-556.
ThB 55, pp. 19 l- 196 and M. Saeboe’s article @pi., “to praise joyfully,” THAT I, pp. 257-260.
Cf. the bibliography given in my commentary (note l), and also Beyerlin, Neat Eastern Religiou Texts pp. 3-l 1 and pp. 74-84; key word “creation.”
Part IV
1. Cf. R. Knierim (1965) and by the same author the article in THAT I, pp.
541-549: by’ “to err” and THAT II, pp. 243-249: ‘awon “folly,” pp. 488-495:
’ “crime.”
2. ?tologica/ Dictionary of the New Testament, Vol. I (19331, pp. 267-335, Quell,
Grundmann, Rengstorf.
3. C. Westermann, KuD 13.
4. C. Westermann, BK I/l, pp. 66-77.
5. We encounter it as an argument in the dialogue section of the book of Job 4: 12-2 1; 9:2; 15: 14- 16; 25:4-6, which the friends present and Job agrees with.
As a motif in the Psalm of lament Ps. 143:2, cf. C. Westermann, Hiob . . . , 2nd ed. (1977), pp. 102-104.
6. Only for this reason is forgiveness possible for the entire people, as announced by Deutero-Isaiah.
7.
8.
9.
10 11 12 13 14, 15.
16.
17.
18.
19.
20.
21.
22.
23.
Nom
BK I/2, Die Religion der Patriarchen, pp. 116-128.
K. Koch, ed., WF 125.
239
The relationship between sin and punishment is also shown by the fact that the word awon (folly, sin) can mean punishment in certain contexts.
J. J. Stamm, article on ~14, “to forgive” in THAT II, pp. 150-160.
G. von Rad, Old Testament Theology, Vol. II, “Theology of Israel’s Prophetic Tradition.”
ThB 24, pp. 171-188.
Article “Propheten,” BHHW, pp. 1496-1512.
Discussed more thoroughly in Basic Fwmr of Prophetic Speech.
ThB 55, pp. 291-308, particularly pp. 298-311.
In the comparison between the accusations directed to Israel and those directed against the nations we see the difference between sins common to all people and the sins of Israel, which presuppose the relationship to Yahweh. The accusations against the nations all correspond to the narratives of guilt and punishment in Genesis l-l 1.
The most important transcending context in which the talk of God’s compassion has its place is the descriptive Psalm ofpraise (hymnos), in which God is praised in his majesty and goodness after the Psalm’s imperative introduction; see Part V. Concerning the terms, see H. J. Stoebe, THAT I, pp. 587-597, pp.
600-621; II, pp. 761-768.
Cf. the article by H. J. Stoebe (note 17), hnn “to be merciful” and tmaed
“goodness” and the bibliography there.
Concerning God’s “wrath” see G. Sauer’s article @“to be wrathful,” THAT II, pp. 663-666 and the same author af “wrath,” THAT I, pp. 220-224 and the bibliography there. We cannot understand what the Old Testament means when it speaks of God’s wrath if we are thinking of the mood changes of a transcendent being. God’s wrath in the Old Testament is the experience of a destructive, annihilating power whose activity is a necessary part of reality. In his wrath, God reacts to evil, corruption, and mortal threats of all sorts. The energy and passion expressed in the word “wrath” serves life. Even in destruction, it is a power securing and preserving life. This is seen in the recurring emphasis on the preponderance of God’s compassion as compared to his wrath (Ps. 30:5): “For his anger is but for a moment, and his favor is for a lifetime.” Even when the destructive activity of God’s wrath cannot be understood rationally, it remains the wrath of the God which wants life. A God which was only goodness would not correspond to reality.
BK I/2, pp. 116-128.
R. Albertz (1978).
See the bibliography concerning Part I, and also the bibliography concerning Part II, “God’s Mercy with His People.”
I refer here to S. Herrmann (1965) and C. Westermann, ThB 55, pp. 230-249, as well as the history ofpromises sketched above (pp. 5 lf.) in the context of the saving activity.
240 Elements of Old Testament Theology 24. H. W. Wolff, BK XIV/2 concerning Amos 9:11-15.
25. G. von Rad, EvTh 8 (1948/49).
26. Concerning cult prophecy see J. Jeremias, WMANT 35.
27. W. Zimmerli, ZAW 66 (1954) and BK XIII/l.2 (1955-56).
28. H. H. Rowley (1944), bibliography up to that time; G. von Rad, TheoZogy Vol.
II, pp. 301-3 15, “Daniel and Apocalyptic.”
PartV 1.
2.
3.
Cf. the article “Gebet im Alten Testament,” BHHW I (1962), pp. 519-522.
A. Wendel (193 1).
Concerning names ofpraise in name-giving ceremonies, see M. Noth, BWANT 46, pp. 169-194; R. Albert2 (1978).
Concerning this, see Ch. Barth (1947).
Concerning the Egyptian and Babylonian hymns, see Beyerlin, Near Eastern Religious Texts, pp. 12-15 and pp. 99-118.
F. Ctiemann, WMANT 32, pp. 83-104.
C. Westermann, ZAW 66.
H. Jahnow, BZAW 36 and the article on “Mourning” in IDB III, pp. 452-454.
A precise presentation in the Einleitung in die Psalmen by H. Gunkel-J. Begrich, p. 117 and p. 172f.
Lob und Klage in den Psahnen, C. Westermann, p. 52.
C. Westermann, Der Aufbau a%.~ Buches Hiob (1956; 2nd ed. 1977) with recent bibliography.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.14.
15.16.
17.18.
19.
20.21.
22.
23.24.
25.26.
27.
L. Perlitt, Festschr. G. von Rad, pp. 367-382.
F. Ahuis, diss. Heidelberg; U. Eichler (1978).
C. Westermann, Interp. 28, pp. 20-38.
M. Noth, SKG 17, p. 2.
J. J. Stamm (1958).
M. Noth, Josua, HAT I, pp. 105-110.
Concerning this see G. Liedke, WMANT 39.
G. von Rad gives a convincing presentation of the commandments (in contrast to the laws) in Old Testament Theology, Vol. I, pp. 190-203.
Cf. J. J. Stamm, Note 15.
A. Alt, Essays, pp. 88ff., and also G. Liedke, Note 18.
A. Alt (Note 21) has particularly emphasized this.
G. v. Rad, BWANT 47; R. P. Merendino, BBB 31.
H. Graf Reventlow, WMANT 6.
K. Koch, FRLANT NF 53.
Concerning this, I refer especially to the presentation by W. Zimmerli, Old Testament Theology, p. 120f. Concerning the first commandment see W. H.
Schmidt, Theo1 Ex 165.
Beyerlin, Near Eastern Religious Textts, pp. 3-11; pp. 74-98; pp. 151-165; pp.
190-22 1.
28.
29.
30.
31.32.
33.34, 35.
36.
37.
I 38.
I Z:
41.
42.
43.44.
45.
46.47.
48.
Nom 241
It can therefore hardly be an accident that the turn away from history went hand in hand with early Christian theology’s turn toward inner-divine problems in christology and the doctrine of the trinity. No longer did what happen between God (Christ) and humanity stand in the foreground, but rather what happened within the inner-divine realm. Thus also did the Old Testament increasingly lose significance.
Article on ‘aebaed “servant,” THAT II, pp. 182-200; C. Westermann and the same author, article on Ifi “to serve,” THAT II, pp. 1019-1022.
Concerning this, BK I/l, pp. 381-435.
Concerning this, BK I/l, pp. 606-614.
Concerning this, BK I/2, pp. 123-125.
L. Rost, ZDPV 66 = Das kleine Credo, pp. 101-l 12.
Concerning the following, C. Westermann, Fe.rt_rcbr. E. Eichodt, pp. 227-249.
Concerning this, ThB 55, pp. 128- 133 and the article on kbd “to be difficult,”
THAT I, pp. 794-812.
The question of how one is to imagine God’s presence in the temple is of secondary significance. One spoke of God’s dwelling in the sanctuary, which corresponds simply to the designation “the house of God.” Or, if that seemed too massive, one spoke of the house above which Yahweh’s name is named (e.g., Jer. 7: lo), or of the glory (kabod) of God which descends on the sanctuary, as in the Priestly Writing.
Concerning this, H. J. Kraus, Worship in Israel, pp. 26-92; H. H. Rowley (1967), pp. 87-95; R. Martin-Achard (1974).
Cf. R. Albert2 (1978).
Cf. R. de Vaux, Ancient Israel: Its Life and Ztwitutions, p. 345f.
Cf. R. de Vaux, op. cit., pp. 447f.; R. Rendtofi, WMANT 24.
G. v. Rad, BWANT4 = ThB 8, pp. 9-86; H. W. Wolff, EvTh 24 = ThB 22, pp. 345-373.
G. v. Rad, Old Testament Theology, Vol. II, pp. 99-125.
B. Albrektson (1967).
J. Barr, Old and New in Interpretation.
M. Noth, iiswrieferungsgeschichtliche St&en I; H. W. Wolff, ZAW 73 = ThB 22, 2nd ed. (1973), pp. 308-324.
K. Elliger, ThB 32, pp. 174-198 and see Note 25.
C. Westermann, see Note 34.
BK I/l, pp. 230-244.
Part VI
1. Concerning this section, let us refer particularly to A. H. J. Gunneweg, Understanding the Old Testament; in that, particularly Ch. II, and Ch. VII.
Bibliography 243 F. Delittsch, Die GeneJiJ: KD el872).
M. Buber, I and Thou, 2nd ed., tr. R. G. Smith (New York: Sc,ribner, 1958).
A. Alt, ‘Josua” (1936), in KlSchr. I (1953), pp. 176-192.
-, EJJayJ on Old Tartament History and Religion, tr. R. A. Wilson (Oxford: Basil Blackwell, 1966).
M. Buber, Scbriftn i&r das dialogiscbe Prinzip (1954).
F. Hesse, “Die Erforschung der Geschichte Israels als theologische Aufgabe,” KuD 4 (1958), pp. 1-19.
M. Noth, “Geschichtsschreibung im Alten Testament,” RGQ II (1958>, pp.
1458-1501.
F. Hesse, “ 17-26.
Kerygma oder geschichtliche Wirklichkeit,” ZThK 57 (1960), pp.
Concerning the Word of God in the Old Testament
W. Pannenberg, Revelation aJ HiJtoty, tr. D. Grankskou (New York: Macmillan, 1968).
R. Rendtorff, “The Concept of Revelation in Ancient Israel,” in W. Pannenberg (1968).
Bibliography
Theology of the Old Testament E. Sellin, Tbeologie de.~ Alten TestamentJ (1923; *1933).
W. Eichrodt, Theology of the Old Testament, tr. J. A. Baker (Philadelphia:
Westminster, 196 l-67.
L. Kohler, Old Tartament Theology, tr. A. S. Todd (Philadelphia: Westminster, 1957).
0. Procksch, Theolgie des Aiten TeJtamentJ (1950).
Th. C. Vriezen, An Outline of Old TeJtanzent Theology (Newton, Mass.: Branford, 1962).
E. Jacob, Theology of the Old Testament, tr. A. W. Heathcote and P. J. Allcock (New York: Harper, 1958).
G. von Rad, Old Testament Theology, tr. D. M. G. Stalker (New York: Harper and Row, 1962, 1965).
G. Fohrer, Tbeologiscbe Grundstrukturen a%~ Alten Testaments (1972).
W. Zimmerli, Old Testament Theology in Outline, tr. David E. Green (Atlanta: John Knox, 1978).
Part I: What Does the Old Testament Say About God?
Concerning the Preliminary Remarks B. S. Childs, Biblical Theology in CriJiJ (1970).
R. Smend, Die Mitte deJ Alten TeJtaamentJ: ThSt 101 (1970).
C. Westermann, “Weisheit im Sprichwort, ” in FeJtJcbrift A. JepJen (197 l), pp. 73-85
= ThB 55 (1974), pp. 149-161.
E. Wiirthwein, “Zur Theologie des Alten Testaments,” ThR NF 36, 3 (197 l), pp.
185-208.
G. F. Hasel, “The Problem of the Center in the Old Testament,” ZAW 86 (1974), pp. 65-82.
C. Westermann, Genesis: BK I/l (1974; ‘1975).
W. Zimmerli, “Zum Problem der ‘Mitte des Alten Testaments,’ ” EvTh 35 (1975), pp. 97-118.
G. W. Coats-B. 0. Long, Canon and Authority: EJJayJ in Old TeJtament Religion and Theology (1977).
Concerning the History
K. v. Hofmann, WeiJJagung und ErfUung (184 l- 1844).
Part II: The Saving God and History
Concerning the Meaning of God’s Saving Activity in the Old Testament R. Kraettschmar, Die &deJVOrJtehng im Alten Testament in ibrer geschicbtlicben
Entwicklung (1896).
K. Galling, Die Erwiiblungstraditionen IJraelJ, BZAW 48 (1928).
G. von Rad, The Problem of the Hexateucb (New York: McGraw Hill, 1966); German original: ThB 8 (1958), pp. 9-81.
M. Noth, A HiJtory of Pentateucb Traditions, tr. B. W. Anderson (Englewood Cliffs, N. J.: Prentice Hall, 1972).
H. H. Rowley, The Biblical Doctrine of Election (1950).
Th. C. Vriezen, Die EtwZblung IJraelJ nacb dem Alten Testament (1953).
K. Koch, “Zur Geschichte der Erwlhlungsvorstellung Israels,” ZAW 67 (1955), pp.
205-226.
K. Baltzer, The Covenant Formulary, tr. D. E. Green (Philadelphia: Fortress, 197 1).
R. Martin-Achard, “La signification theologique de I’election d’Israf1,” ThZ 16 (1960), pp. 333-341.
G. E. Mendenhall, Recbt und Bund in Israel und dem Alten Vorderen Orient, ThSt 64 (1960).
H. Wildberger, Jabwar Eigentumrvolk: Eine Studie zur TraditionJgeJcbicbte und Tbeologie deJ ErwZbhngJgedankenJ, ATANT 37 (1960).
A. Jepsen, “Berith. Ein Beitrag zur Theologie der Exilszeit,” FeJtJcbrift W. Rudolph (1961), pp. 161-179.
D. J. McCarthy, Treaty and Covenant. A Study in Form in the Ancient Orienta/DocumentJ and in the Old Testament, AnBibl 2 1 (1963).
R. Smend, Die Bundes-t-me/, ThSt 68 (1963).
244 Elements of Old Testament Theology Bibliography 245 C. Westermann, Isaiah 40-66: A Commentary, tr. D. M. G. Stalker (Philadelphia:
Westminster, 1969).
H. D. Preup, “. . . ich will mit dir sein!” ZAW 80 (1968), pp. 139-173.
D. Vetter, Jabwes Mit-Sein, ein Ausdruck des Segens, AzTh 1, 45 (197 1).
S. Herrmann, A History oflsraelin Old Testament Times (Philadelphia: Fortress, 1975).
C. Westermann, “Das sakrale Konigtum in seinen Erscheinungsformen und seiner Geschichte,” ThB 55 (1974), pp. 291-308.
-3 The Promises to the Fathers: Studies on the Patriarchal%arratives, tr. D. E.
Green (Philadelphia: Fortress, 1979).
R. Albertz, Persiinlicbe Friimmigkeit und offizielle Religion, Calwer Monographien (1978).
C. Westermann, “Vergegenwlrtigung der Geschichte in den Psalmen,” ThB 24 (1964), pp. 306-353 = Lob und Klage in den Psalmen (1977), pp. 165-194.
D. J. McCarthy, Old Testament Covenant: A Survey of Current Opinions (Richmond:
John Knox, 1972).
N. Lohfink, Die LundverbeiPung als Eid. Eine Studie zu Genesis 15, SBS 28 (1967).
I,. Perlitt, Bundestheologie im Alten Tutament, WMANT 36 (1969).
D. G. Spriggs, Two Old Testament Tbeologia, StBTh (1974).
Concerning the Activity of Saving and History
L. Rost, Die iiberh$rung von a& Tbronnachfofge Davids, BWANT 42 NF 3 (1926) = Das kfeine Credo (1965), pp. 119-253.
G. von Rad, “Zelt und Lade,” NKZ 31(1931), pp. 476-498 = ThB 8 (1958), pp.
109-129; see bibliography concerning I.
A. Alt, “Josua,” see bibliography concerning Part I.
L. Rost, “Weidewechsel und altisraelitischer Festkalender,” ZDPV 66 (1943), pp.
205-2 15 = Das kleine Credo (1965), pp. 101-112.
W. Richter, Die Bearbeitung ah “Retterbucbes” in der deuteronomiscben Epocbe, BBB 2 1 (1964).
L. Rost, Das kleine Credo und anhe Studien zum Alten Tertament (1965).
Concerning the Elements of Saving Activity
J. Begrich, “Das priesterliche Heilsorakel,” ZAW 52 (1934), pp. 81-92.
G. von Rad, “Verheipenes Land und Jahwes Land,” ZDPV 66 (1943), pp. 191-204
= ThB 8 (1958), pp. 87-100.
-, Genesis, tr. J. H. Marks (Philadelphia: Westminster, 1961).
M. Buber, The Prophetic Faith, tr. C. Witton-Davies (New York: Macmillan, 1949).
G. von Rad, Der beilige Krieg im alten lsrael (195 1).
S. Mowinckel, He That Cometb. The Messianic Hope in the Old Testament and in the Time of Jesus (1952; ‘1959).
W. Zimmerli, “Ich bin Jahweh,” Festscbrift A. Ah (19531, pp. 179-209 = ThB 19 (1963), pp. 11-40.
C. Westermann, The Praise of God in the Psalms, tt. K. Crim (Richmond: John Knox, 1965).
R. Smend, Das Mosebild von Heinricb Ewald bis Martin Notb (1959).
G. Quell, “Das Panomen des Wunders im Alten Testament,” Festscbrifi W. Rudolph (1961h pp. 253-300.
K. Koch, “Der Tod des Religionsstifters,” KuD 8 (1962), pp. 100-123.
R. Smend, Jabwekrieg und Stijmmebund. Etw>gungen zur iiltesten Gescbicbte Israels, FRLANT 84 (1963).
H. W. Wolff, “Das Kerygma des Jahwisten,” EvTh 24 (1964), pp. 73-98 = ThB 22 (1964), pp. 345-373.
S. Hermann, Die propbetiscben Heilserwartungen in alten Testament. Ursprung und Gestaltwande/, BWANT 5, 5 (85) ( 1 9 6 5 ) .
J. Jeremias, Tbeopbanie, Die Gescbicbte einer alttestamentlicben Gattung, WMANT 10 (1965).
Part III: The Blessing God and Creation